English
English version ‘Downwards quiescence forbearance upwards and downwards.’ Therefore, it is said to enter the Eight Dharmakaya (Eight aspects of the Buddha's body). Some interpret entering the Eight Dharmakaya as referring to Bodhisattvas above the Eighth Ground (Bhumi), who are in a state of pure Bodhi (Enlightenment) with effortless practice, reaching the true state of No-More-Learning. Hence, it is said to enter the Eight Dharmakaya. ‘Those who realize all practices’ explains the meaning of ‘entering’ mentioned above. ‘Prajnaparamita’ (Perfection of Wisdom) reveals that the ultimate path is the true Dharma (Law) of realization. ‘The Eighteen Brahma Heavens, Asura (Demigod) Kings attaining the Three Vehicle (Triyana) view, sharing the same state of No-Birth’ indicates that the Sravaka Vehicle (Hearer Vehicle), Pratyekabuddha Vehicle (Solitary Realizer Vehicle), and Bodhisattva Vehicle commonly observe the truth of emptiness and no-self-nature. As the sutra says, ‘Attaining the Three Vehicle view, sharing the same state of No-Birth, and scattering flowers as offerings,’ it means that the Brahma Heavens, etc., enter profound and subtle Samadhi (Concentration), transforming flowers through supernatural powers to offer to the Buddha. The initial offering is a general listing. The following nine types of flowers, starting from entering Samadhi, manifest the names of the flowers corresponding to entering emptiness. Samadhi can trigger wisdom, offering inconceivable flowers to the Buddha. The names of the following eight types of flowers are all due to Samadhi triggering supernatural powers, manifesting the meaning of inconceivable practices. Therefore, it is said that the flowers of the Thirty-Seven Limbs of Enlightenment are scattered on the Buddha. It is also explained that the flowers of emptiness and even the flowers of the Thirty-Seven Limbs of Enlightenment are all the nine practices in forbearance, habitual nature, and seeds of the path. One contains three, so it is nine, and the ninety billion great Bodhisattvas are a general summary of the Ten Grounds. Saying nine and saying billions signifies that the cultivation of the cause is not yet complete. All the others who have realized the path and attained the fruits are Bodhisattvas on the Sixth Ground and below, who are practicing expedient means and are not yet complete. Therefore, it is said that the flowers of the path and traces of the mind are empty, the tree below the Seventh Ground, the two flowers below the Eighth Ground, and the scattering of the Buddha on the Ninth and Tenth Grounds is the cause moving towards the result. And all beings, no practice is not gathered. The ten thousand Bodhisattvas manifest ten according to the position, and manifest thousands according to the practice. Thinking of future beings who can attain enlightenment is due to diligent progress. From the Samadhi of Wonderful Enlightenment to the Samadhi of All Practices, all are from the Tenth Ground and below, until forbearance, which encompasses the practice of the cause, so it is called Samadhi. There are also ten billion who have already attained perfect enlightenment, which begins to manifest the merits of the fruit. Chapter on Entrustment Explained by Xiu Xu In this chapter, there are five parts of the sutra text. From the beginning to transforming all beings, it speaks of the benefits of circulation. Second, from the latter evil world of the five turbidities to the imminent extinction, it clarifies the signs of the extinction of the Dharma. Third, from the king's strange chaos in the five paths to the imminent extinction of the Dharma. --------------------------------------------------------------------------------
Chinese
。举七诫观修。令识患舍离分。四从十六大国王。至当如佛教。明诸国王奉受持分。五从尔时大众竟经。明时大众普持正法分。佛告波斯匿王我诫敕汝者。明如来诫敕月光王弘护三宝也。吾灭度后八十年者。正法之中。四百二十年后八十年也。八百年者。像法之中。有一千年。后二百年。有法灭之相也。八千年者。千五百后。亦有遗文。在外道典藉中。犹有利益也。无三宝信男信女者。是千五百年后也。付嘱国王四部弟子者。事在正像法中也。教能显理。名开空法道。又解。开空法道者。性照圆旨。法无不通。故言开空法道。修七贤行者。习种前七方便。是行善故。言修七方便。十善行者。是集善根。众生是正善。故言行十善。后五浊恶世已下明法灭之相。五浊世者。一劫浊。二烦恼浊。三见浊。四命浊。五众生浊。七众八部祥共作制者。正是法灭之相也。有七恶事者。一不听出家行道。二不得造立佛象塔形。三立统官制众。四安藉纪僧。五比丘地立白衣高坐。六放兵奴为比丘。七受别请法。问曰。佛在世时亦有兵奴出家。何故后世放兵奴出家。以为恶事。答曰。一以不识根性。二为饱暖而已无心求道。是以灭法。故不听也。知识比丘共为一心亲善者。吉凶之时。迭相资助。同欣俗礼也。比丘为作意会者。专修世行。 现代汉语译本 举行七种诫律的观修，使人认识到世间的祸患，从而舍弃对世间的执着。四、从十六大国王开始，应当如佛教所说，阐明诸位国王奉行和接受佛法的责任。五、从那时的大众一直到经文结束，阐明当时的大众普遍信奉和守护正法。佛告诉波斯匿王，我告诫你的事情，是说明如来告诫月光王要弘扬和守护三宝。我灭度后八十年，指的是在正法时期，四百二十年后又过了八十年。八百年，指的是在像法时期，一千年后又过了二百年，有佛法衰灭的迹象。八千年，指的是一千五百年后，即使有遗留下来的文字，在外道的典籍中，仍然有利益。没有对三宝有信心的善男信女，指的是一千五百年后。嘱托国王和四部弟子，这件事发生在正法和像法时期。教义能够显明真理，叫做开启空性的法道。另一种解释是，开启空性的法道，是指自性光明照耀圆满的宗旨，一切法无所不通，所以说开启空性的法道。修习七贤之行，是指学习先前七种方便法门，这是行善的缘故，所以说修习七方便。行十善，是指积聚善根，众生是真正的善良，所以说行十善。后面的五浊恶世以下，说明佛法衰灭的迹象。五浊世，指的是一、劫浊（kalpa-kasaya，时代污浊），二、烦恼浊（klesa-kasaya，烦恼污浊），三、见浊（drsti-kasaya，邪见污浊），四、命浊（ayu-kasaya，寿命短促污浊），五、众生浊（sattva-kasaya，众生根性低劣污浊）。天龙八部共同制定戒律，正是佛法衰灭的迹象。有七种恶事，一是不允许出家修行，二是不允许建造佛像和佛塔，三是设立统管僧众的官员，四是登记管理僧人，五是比丘坐在地上，而让在家的白衣居士坐在高座上，六是放纵士兵和奴隶出家为比丘，七是接受特别的供养。有人问，佛在世的时候也有士兵和奴隶出家，为什么后世放纵士兵和奴隶出家，反而被认为是恶事呢？回答是，一是因为不了解他们的根性，二是因为他们只是为了吃饱穿暖，而没有真心求道的心，因此会使佛法衰灭，所以不允许。有知识的比丘共同一心，彼此亲善，在吉凶的时候，互相帮助，共同庆祝世俗的礼仪。比丘专门举行作意会，专门修行世俗的行为。
English
English version To practice the seven precepts of contemplation, enabling one to recognize the suffering of the world and thereby relinquish attachment to it. Fourth, starting from the sixteen great kings (sodasa-maha-raja, refers to powerful rulers), it should be as the Buddha taught, clarifying the responsibility of the kings to uphold and receive the Dharma. Fifth, from the assembly at that time until the end of the sutra, clarifying that the assembly at that time universally believed in and protected the True Dharma. The Buddha told King Prasenajit (Pasenadi, a king of Kosala), 'What I admonish you is to explain that the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) admonishes King Moonlight (Candraprabha, hypothetical king) to promote and protect the Three Jewels (Triratna, Buddha, Dharma, Sangha).' Eighty years after my Parinirvana (Parinirvana, the final passing away of the Buddha), refers to eighty years after four hundred and twenty years in the era of the True Dharma. Eight hundred years, refers to two hundred years after one thousand years in the era of the Semblance Dharma, when there will be signs of the decline of the Dharma. Eight thousand years, refers to after one thousand five hundred years, even if there are remaining texts, they will still be beneficial in the scriptures of external paths. The absence of faithful men and women in the Three Jewels, refers to after one thousand five hundred years. Entrusting the kings and the fourfold assembly of disciples (bhiksu, bhiksuni, upasaka, upasika, monks, nuns, laymen, laywomen), this matter occurs in the era of the True Dharma and the Semblance Dharma. The teachings can reveal the truth, called opening the path of emptiness. Another explanation is that opening the path of emptiness refers to the nature of light illuminating the complete meaning, and all dharmas are unobstructed, therefore it is said to open the path of emptiness. Practicing the seven virtuous practices, refers to learning the previous seven expedient means, which is the reason for doing good, therefore it is said to practice the seven expedient means. Practicing the ten good deeds, refers to accumulating good roots, and sentient beings are truly good, therefore it is said to practice the ten good deeds. The following five turbid ages (panca-kasaya, five degenerations) and evil world explain the signs of the decline of the Dharma. The five turbid ages refer to: 1. the turbidity of the age (kalpa-kasaya), 2. the turbidity of afflictions (klesa-kasaya), 3. the turbidity of views (drsti-kasaya), 4. the turbidity of life (ayu-kasaya), and 5. the turbidity of sentient beings (sattva-kasaya). The devas, nagas, and the eight classes of beings (deva, naga, yaksa, gandharva, asura, garuda, kinnara, mahoraga, celestial and semi-divine beings) jointly establishing precepts is precisely a sign of the decline of the Dharma. There are seven evil deeds: 1. not allowing ordination and practice, 2. not allowing the construction of Buddha images and stupas, 3. establishing officials to govern the Sangha (Sangha, monastic community), 4. registering and managing monks, 5. monks sitting on the ground while laypeople sit on high seats, 6. allowing soldiers and slaves to be ordained as monks, and 7. accepting special offerings. Someone asks, 'When the Buddha was in the world, there were also soldiers and slaves who were ordained, why is it considered an evil deed to allow soldiers and slaves to be ordained in later generations?' The answer is, 'Firstly, because they do not understand their nature, and secondly, because they are only seeking to be fed and clothed and have no intention of seeking the Way, therefore it will cause the Dharma to decline, so it is not allowed.' Knowledgeable monks are of one mind and friendly with each other, helping each other in times of good and bad fortune, and jointly celebrating worldly rituals. Monks specially hold intentional gatherings, specializing in worldly practices. --------------------------------------------------------------------------------
Chinese
如似出家人。一生之中方博乞求造立象塔。不遵戒定求福如来道法者。相虽似善。特违佛意。都非吾法者。非如来真轨。第三明诫劝。初一明末世诸王恃已威势。失脚御于时。以灭正法。劝应顺佛教法。弘显三宝。二明下世之中四部弟子诸国王等。以非法非律。横与三宝作其留难。劝应顺法光扬三宝。三明未来世中。四部弟子。诸小国王郡官百辟。自德佛法。非是外道。应修和敬。莫相是非。四明人怪佛教无正信。死入地狱 余报下劣。应遵重三宝。依法修行。五明若以俗法禁制众僧。是灭法之相。不应依俗律治出家人。六明来世弟子自作罪洽破国因缘非三宝也。七明诸比丘受求名利。向国王王子说破法因缘。是故劝诸比丘。不应求名利也。一从尔时十六大国王闻佛七诫所说。至当如佛教。明诸仁王。闻佛诫劝。哀感灵祇。震动大千。自广受持顺佛教法。二从尔时大众。至是无佛世。明诸天受持。三从尔时无量大众。至般若波罗蜜。明大众受持。又解。五灭后八十八百八千者。举未入者入。未熟者熟。未解脱者令解脱。无佛法僧及信男信女时者。将明法由人弘。故先列也。此经三宝者。举真实三修。故云三宝付诸国王。四部弟子者。欲令内外二修行也。为三界众生者。利他行中起真实缘集。五浊恶世讫于王子者。总举 现代汉语译本：如果有人像出家人一样，一生只忙于乞求建造佛像和佛塔，而不遵循戒律、禅定，寻求如来的福德和道法，那么他的外表虽然看似善良，但实际上违背了佛陀的本意，完全不是我的佛法。这不是如来真正的道路。第三部分是明确的告诫和劝勉。第一点是说明末世的诸位国王依仗自己的威势，一时失足，导致正法衰灭。劝诫他们应当顺从佛教的教法，弘扬三宝（佛、法、僧）。第二点是说明下世的四部弟子（比丘、比丘尼、优婆塞、优婆夷）和诸位国王等，以不符合佛法和戒律的方式，横加阻挠三宝。劝诫他们应当顺从佛法，光大弘扬三宝。第三点是说明未来世中，四部弟子、各位小国王、郡官和百官，自以为懂得佛法，认为不是外道，应当修习和睦恭敬，不要互相争论是非。第四点是说明有人奇怪佛教没有真正的信仰，死后会堕入地狱，其余的果报也很低下。应当遵重三宝，依法修行。第五点是说明如果用世俗的法律来禁止和约束众僧，这是灭法的征兆。不应该依据世俗的法律来治理出家人。第六点是说明来世的弟子自己造作罪业，导致国家破败，这不是三宝的过错。第七点是说明各位比丘为了追求名利，向国王和王子说一些破坏佛法的因缘。因此劝诫各位比丘，不应该追求名利。从那时起，十六大国王听闻佛陀的七条告诫，说到应当按照佛教的教导去做，说明各位仁王听闻佛陀的告诫和劝勉，哀伤感动，震动了大千世界，亲自广泛地接受和奉持，顺从佛教的教法。从那时起，大众直到这是没有佛的时代，说明诸天接受奉持。从那时起，无量的大众直到般若波罗蜜（智慧到达彼岸），说明大众接受奉持。另外解释说，五百年后八十八百八千，是指引导未入门的人入门，使未成熟的人成熟，使未解脱的人解脱。在没有佛、法、僧以及信男信女的时候，将要说明佛法是由人来弘扬的，所以先列出这些。这部经中的三宝，是指真实的修行，所以说三宝交付给各位国王。四部弟子，是为了让内外两种修行都能得到发展。为了三界众生，在利他的行为中生起真实的因缘。五浊恶世直到王子，是总体的概括。